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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
Shallow Readings And Meditation
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<blockquote data-quote="Tejindersinghdelhi" data-source="post: 140214" data-attributes="member: 8676"><p>Dear all, </p><p> </p><p>wjkk,wjkf.</p><p> </p><p>I am commenting to the two issues:</p><p> </p><p>(1) <span style="color: maroon"><span style="font-family: 'AmrLipiThick'">] piV piV BUlih cotw Kwih ] bhuqu isAwxp Awvih jwih ] nwmu jpY Bau Bojnu Kwie ] gurmuiK syvk rhy smwie ]5] </span></span>Reading makes one confused and is punished, is not understood from the Mukhwat from Harmandar Sahib ji on 16 Poh. May I submit that the meaning of the stanza has not been properly understood. I give below the correct meaning of this stanza as written by Dr. Sahib Ji who has done the complete interpretation of Guru Granth Sahib ji in ten volumes:</p><p><span style="color: navy"><span style="font-family: 'AmrLipiThick'">jyhVy mnu`K (iv`idAw) pVH pVH ky (iv`idAw dy mwx ivc hI ismrn qoN) KMuJ jWdy hn auh (Awqmk mOq dIAW) cotW sihMdy hn [ (iv`idAw dI) bhuqI cqurweI dy kwrn jnm mrn dy gyV ivc pYNdy hn [ jyhVw jyhVw mnu`K pRBU dw nwm jpdw hY qy pRBU dy fr-Adb ƒ Awpxy Awqmw dI ^urwk bxWdw hY, auh syvk gurU dI srn pY ky pRBU ivc lIn rihMdy hn [5[</span></span></p><p>The correct meaning is that by reading too much into any text ( I mean religious texts), makes one proud and if one goes astray from the humbleness and devotion to God, has to be punished because of the "haume" (ahankar of vidya) and thus the Guru Ji has warned that even if one is very learned, one should continue to be humble and devoted to the rememberance of God and Service of the Humanity. </p><p> </p><p>(2) The other toping is : Meditation: I very humbly submit that the word meditation has a different meaning in so far as Guru Granth Sahib ji is concerned and the one that is derieved from the Sanatan texts. In GGS, the word is used to denote that one should read the messages from Guru ji in a composed and calm manner when the mind is still and does not think of any worldly issues. In the process of the meditation in Gurmat, one has not to go to the thoughtless state, but to think positively on the text of Gurbani and take the message enshrined in Gurbani into the think tank and then keep it in memory so that the thought of the Guru is used in our day to day actions of Sewa, Simran and in enriching our lives accordingly. The meditation of Sidhas, Yogis is totally different and has been rejected when Guru ji says : 'Jog na paya, jugat gavai, kit karan sir chaayee payee" So let us not compare the methodology of Meditation of other religions with Gurmat and get confused. Guru ji has praised the practice of Naam Simran everywhere in GGS. I humbly request my friends to kindly give a thought to it. Mind is only a collectinof thoughts and we have to mould our mind according to the thoughts of Guruji enshriend in GGS. animatedkhanda1Tejinder Singh Delhi.</p></blockquote><p></p>
[QUOTE="Tejindersinghdelhi, post: 140214, member: 8676"] Dear all, wjkk,wjkf. I am commenting to the two issues: (1) [COLOR=maroon][FONT=AmrLipiThick]] piV piV BUlih cotw Kwih ] bhuqu isAwxp Awvih jwih ] nwmu jpY Bau Bojnu Kwie ] gurmuiK syvk rhy smwie ]5] [/FONT][/COLOR]Reading makes one confused and is punished, is not understood from the Mukhwat from Harmandar Sahib ji on 16 Poh. May I submit that the meaning of the stanza has not been properly understood. I give below the correct meaning of this stanza as written by Dr. Sahib Ji who has done the complete interpretation of Guru Granth Sahib ji in ten volumes: [COLOR=navy][FONT=AmrLipiThick]jyhVy mnu`K (iv`idAw) pVH pVH ky (iv`idAw dy mwx ivc hI ismrn qoN) KMuJ jWdy hn auh (Awqmk mOq dIAW) cotW sihMdy hn [ (iv`idAw dI) bhuqI cqurweI dy kwrn jnm mrn dy gyV ivc pYNdy hn [ jyhVw jyhVw mnu`K pRBU dw nwm jpdw hY qy pRBU dy fr-Adb ƒ Awpxy Awqmw dI ^urwk bxWdw hY, auh syvk gurU dI srn pY ky pRBU ivc lIn rihMdy hn [5[[/FONT][/COLOR] The correct meaning is that by reading too much into any text ( I mean religious texts), makes one proud and if one goes astray from the humbleness and devotion to God, has to be punished because of the "haume" (ahankar of vidya) and thus the Guru Ji has warned that even if one is very learned, one should continue to be humble and devoted to the rememberance of God and Service of the Humanity. (2) The other toping is : Meditation: I very humbly submit that the word meditation has a different meaning in so far as Guru Granth Sahib ji is concerned and the one that is derieved from the Sanatan texts. In GGS, the word is used to denote that one should read the messages from Guru ji in a composed and calm manner when the mind is still and does not think of any worldly issues. In the process of the meditation in Gurmat, one has not to go to the thoughtless state, but to think positively on the text of Gurbani and take the message enshrined in Gurbani into the think tank and then keep it in memory so that the thought of the Guru is used in our day to day actions of Sewa, Simran and in enriching our lives accordingly. The meditation of Sidhas, Yogis is totally different and has been rejected when Guru ji says : 'Jog na paya, jugat gavai, kit karan sir chaayee payee" So let us not compare the methodology of Meditation of other religions with Gurmat and get confused. Guru ji has praised the practice of Naam Simran everywhere in GGS. I humbly request my friends to kindly give a thought to it. Mind is only a collectinof thoughts and we have to mould our mind according to the thoughts of Guruji enshriend in GGS. animatedkhanda1Tejinder Singh Delhi. [/QUOTE]
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Shallow Readings And Meditation
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